[Greek: Chrusaor], Chrusaor: and occurs in many places where the Cuthites
were known to have settled. We have been shewn that they were a long time
in Egypt; and we read of a Chrusaor in those parts, who is said to have
arisen from the blood of Medusa.
[115][Greek: Exethore Chrusaor te megas, kai Pegasos hippos.]
We meet with the same Chrusaor in the regions of Asia Minor, especially
among the Carians. In these parts he was particularly worshipped, and said
to have been the first deified mortal. The great Divan of that nation was
called Chrusaorium; and there was a city [116]Chrusaoris, and a temple of
the same name. [117][Greek: Engus de tes poleos to tou Chrusaoreos Dios
koinon hapanton Karon, eis ho suniasi thusantes te kai bouleusamenoi.] This
city was properly called Chus-Or, and built in memory of the same person;
as the city Chusora, called also [118]Cerchusora, in Egypt. It was
undoubtedly founded by some of the same family, who in aftertimes
worshipped their chief ancestor; as the Sidonians and Syrians did likewise.
For this we have the testimony of Sanchoniathon; who, having mentioned the
various benefits bestowed upon mankind by Chrusaor, says, at the
conclusion, [119][Greek: Dio kai hos theon auton meta thanaton
esebasthesan;] _for which reason, after his death, they worshipped him as a
God_. The first king of Iberia was named Chrusaor, the reputed father of
[120]Geryon; and he is said to have been [Greek: poluchrusos], a person of
great wealth: all which is an Egyptian history, transferred from the Nile
to the Boetis.
[121][Greek: Chrusaor d' eteke trikarenon Geruonea,]
[Greek: Michtheis Challiroei kourei klutou Okeanoio.]
Geryon of Spain was, according to this mythology of the poet, the son of
Chrusaor; and Chrusaor was confessedly of Egyptian original: so that,
whatever the fable may allude to, it must have been imported into Boetica
from Egypt by some of the sons of Chus. The Grecians borrowed this term,
and applied it to Apollo; and from this epithet, Chrusaor, he was
denominated the God of the golden sword. Homer accordingly styles him,
[122][Greek: Apollona Chrusaora]: and, speaking of Apollo's infancy, he
says, [123][Greek: Oud' ar' Apollona Chrusaora thesato meter]: and Diana is
termed [124][Greek: Autokasignete Chrusaoros Apollonos.]
This title cannot possibly relate to the implement supposed: for it would
be idle to style an infant the God of the golden sword. It was a weapon,
which at no time was ascribed to him: nor do I believe, that he is ever
represented with one either upon a gem, or a marble. He is described as
wishing for a harp, and for a bow.
[125][Greek: Eie moi kitharis te phile, kai kampula toxa.]
And his mother is said to have been pleased that she produced him to the
world an archer:
[126][Greek: Chaire de Leto,]
[Greek: Houneka toxophoron kai karteron huion etikten.]
These habiliments are often specified: but I do not recollect any mention
made of a sword, nor was the term Chrusaor of Grecian etymology.
Since then we may be assured that Chus was the person alluded to under the
name of Chrusos, Chrubor, and Chrusaor; we need not wonder that his
substitute Apollo is so often styled [Greek: Chrusokomes], and [Greek:
Chrusoluros]: that the harp, called by the Amonians [127] Chan-Or, and
Cuth-Or, from the supposed inventor, should by the Grecians be denominated
[Greek: Chrusea phorminx] [128][Greek: Apollonos]: that so many cities,
where Apollo was particularly worshipped, should be called Chruse, and
Chrusopolis, the number of which was of no small [129]amount. Nor is this
observable in cities only, but in rivers, which were named in the same
manner. For it was usual, in the first ages, to consecrate rivers to
Deities, and to call them after their names. Hence many were denominated
from Chusorus, which by the Greeks was changed to [Greek: Chrusorrhoas];
and from this mistake they were supposed to abound with gold. The Nile was
called Chrusorrhoas[130], which had no pretensions to gold: and there was a
river of this name at [131]Damascus. Others too might be produced, none of
which had any claim to that mineral. There was a stream Chrusorrhoas near
the Amazonian city Themiscura in [132]Pontus: and the river Pactolus was of
old so called, whence probably came the notion of its abounding with gold.
[133][Greek: Paktolos potamos esti tes Ludias----ekaleito de proteron
Chrusorrhoas.] It was named Chrusorrhoas first, and in aftertimes Pactolus:
whence we may conclude, in respect to gold, that the name was not given on
account of any such circumstance; but the notion was inferred from the
name.
It is apparent that this repeated mistake arose in great measure from the
term Chusus and Chrusus being similar: whence the latter was easily
convertible into the former; which to the Grecians appeared a more
intelligible, and at the same time a more splendid, title. But there was
still another obvious reason for this change. Chus was by many of the
eastern nations expressed Cuth; and his posterity the Cuthim. This term, in
the antient Chaldaeic, and other Amonian languages, signified [134]gold:
hence many cities and countries, where the Cuthites settled, were described
as golden, and were represented by the terms Chrusos and Chruse. These, as
I have shewn, had no relation to gold, but to Chus, who was reverenced as
the Sun, or Apollo; and was looked upon as Dionusus; but may more truly be
esteemed Bacchus. Hence, when the poet Dionysius mentions the island Chruse
in [135]India, his commentator observes; [Greek: Chruse nesos, legomene
houtos, e dia to chruson pherein, e kata ton Dionuson;] and at last
concludes, [136][Greek: Chrusous einai pos dokei ho helios.]
In a former dissertation concerning the Shepherd Kings in Egypt, I have
shewn that they were the sons of Chus, who came into that country under the
title of Auritae. They settled in a province named from them Cushan, which
was at the upper part of Delta; and in aftertimes called Nomos Arabicus. It
was in the vicinity of Memphis, and Aphroditopolis, which places they
likewise [137]occupied. I have mentioned that Chusos was often expressed
Chrusos, and the country of the Cuthim rendered the golden country. If then
there be that uniformity in error which I maintain, it may be expected
that, in the history of these places, there should be some reference to
gold. It is remarkable that all this part of Egypt, conformably to what I
have said, was called [Greek: Chruse], Chruse. Here was the campus aureus,
and Aphrodite Aurea of the Romans: and all the country about Memphis was
styled golden. To this Diodorus, among others, bears witness: [138][Greek:
Ten te Aphroditen onomazesthai para tois enchoriois Chrusen EK PALAIAS
PARADOSEOS, kai pedion einai kaloumenon Chruses Aphrodites peri ten
onomazomenen Memphin]. When the Cuthite shepherds came into Egypt, they
made Memphis the seat of royal [139]residence: and hard by was the nome of
Aphrodite, and the Arabian nome, which they particularly possessed: and
which, in consequence of it, were both styled the regions of the Cuthim.
Hence came the title of [140]Aphrodite Chruse: and hence the country had
the name of the Golden District. The island at the point of Delta, where
stood the city Cercusora, is called Gieserat [141]Eddahib, or the Golden
Island, at this day. Diodorus mentions, that this appellation of Chruse was
derived from _a very antient tradition_. This tradition undoubtedly related
to the shepherds, those sons of Chus, who were so long in possession of the
country; and whose history was of the highest antiquity.
The Cuthites in the west occupied only some particular spots: but from
Babylonia eastward the greatest part of that extensive sea-coast seems to
have been in their possession. In the history of these parts, there is
often some allusion to gold, as may be seen in the island Chruse,
above-mentioned; and in the Chersonesus Aurea, which lay beyond the Ganges:
and not only of gold, but sometimes a reference to brass; and this from a
similar mistake. For as Chusus was changed to Chrusus, [Greek: Chrusos],
gold; so was Cal-Chus, the hill, or place of Chus, converted to Chalcus,
[Greek: Chalkos], brass. Colchis was properly Col-Chus; and therefore
called also Cuta, and Cutaia. But what was Colchian being sometimes
rendered Chalcion, [Greek: Kalkion], gave rise to the fable of brazen
bulls; which were only Colchic Tor, or towers. There was a region named
Colchis in [142]India: for where the Cuthites settled, they continually
kept up the memory of their forefathers, and called places by their names.
This being a secret to Philostratus, has led him into a deal of mysterious
error. It is well known that this people were styled Oreitae, and Auritae,
both in Egypt and in other parts. Philostratus says that [143]Apollonius
came to a settlement of the Oreitae upon the Indian Ocean. He also visited
their Pegadae; and, what is remarkable, he met with a people whose very
rocks were brazen; their sand was brazen: the rivers conveyed down their
streams fine filaments of brass: and the natives esteemed their land golden
on account of the plenty of brass. Now what is this detail, but an abuse of
terms, ill understood, and shamefully misapplied? Philostratus had heard of
a region in India; the history of which he would fain render marvellous.
The country, whither Apollonius is supposed to go, was a province of the
Indo-Cuthites, who were to be met with in various parts under the title of
Oreitae. They were worshippers of fire, and came originally from the land of
Ur; and hence had that name. The Pegadae of the country are what we now call
Pagodas; and which are too well known to need describing. There were in
this part of the world several cities, and temples, dedicated to the memory
of Chus. Some of these are famous at this day, though denominated after the
Babylonish dialect Cutha, and Cuta; witness Calcutta, and Calecut. The
latter seems to have been the capital of the region called of old Colchis.
This was more truly expressed Cal-Chus; which Philostratus has mistaken for
[Greek: Chalkos], brass; and made the very [144]rocks and rivers abound
with that mineral. And yet, that the old mistake about gold may not be
omitted, he concludes with a strange antithesis, by saying, that the
natives esteemed their country Chrusitis, or golden, from the quantity of
[145]brass.
It has been my endeavour to prove that what the Grecians represented by
Chrusos, Chrusor, and Chrusaor, should have been expressed Chus, Chusos,
and Chusor, called also Chus-Orus. Chus was the son of Ham; and though the
names of the Grecian Deities are not uniformly appropriated, yet Ham is
generally looked upon as [Greek: Helios], the Sun; and had the title Dis,
and Dios: hence the city of Amon in Egypt was rendered Diospolis. If then
Chrusos, and Chrusor, be, as I have supposed, Chus; the person so
denominated must have been, according to the more antient mythology, the
son of Helius, and Dios. We find accordingly that it was so. The Scholiast
upon Pindar expressly says, [146][Greek: Dios pais ho Chrusos]. And in
another place he is said to have been the offspring of Helius, who was no
other than Cham. [147][Greek: Ek theias kai Huperionos Helios, ek de Heliou
ho Chrusos.] Magic and incantations are attributed to Chus, as the
inventor; and they were certainly first practised among his sons: hence it
is said by Sanchoniathon, [148][Greek: Ton Chrusor logous askesai kai
epoidas, kai manteias]. He was however esteemed a great benefactor; and
many salutary inventions were ascribed to him. He had particularly the
credit of being the first who ventured upon the seas: [149][Greek: Proton
te panton anthropon pleusai]. Whether this can be said truly of Chus
himself, is uncertain: it agrees full well with the history of his sons;
who, as we have the greatest reason to be assured, were the first great
navigators in the world.
* * * * *
OF
CANAAN, CNAAN,
AND
[Greek: CHNAS];
AND OF THE
DERIVATIVE [Greek: KUKNOS].
Lucian tells us, that, reflecting upon the account given of Phaethon, who
fell thunderstruck into the Eridanus, and of his sisters, who were changed
to poplars weeping amber, he took a resolution, if he should ever be near
the scene of these wonderful transactions, to inquire among the natives
concerning the truth of the [150]story. It so happened, that, at a certain
time, he was obliged to go up the river above mentioned: and he says, that
he looked about very wistfully; yet, to his great amazement, he saw neither
amber nor poplar. Upon this he took the liberty to ask the people, who
rowed him, when he should arrive at the amber-dropping trees: but it was
with some difficulty that he could make them understand what he meant. He
then explained to them the story of Phaethon: how he borrowed the chariot
of the Sun; and being an awkward charioteer, tumbled headlong into the
Eridanus: that his sisters pined away with grief; and at last were
transformed to trees, the same of which he had just spoken: and he assured
them, that these trees were to be found somewhere upon the banks, weeping
amber. Who the deuce, says one of the boatmen, could tell you such an idle
story? We never heard of any charioteer tumbling into the river; nor have
we, that I know of, a single poplar in the country. If there were any trees
hereabouts dropping amber, do you think, master, that we would sit here,
day after day, tugging against stream for a dry groat, when we might step
ashore, and make our fortunes so easily? This affected Lucian a good deal:
for he had formed some hopes of obtaining a little of this precious
commodity; and began to think that he must have been imposed upon. However,
as Cycnus, the brother of Phaethon, was here changed to a swan, he took it
for granted that he should find a number of those birds sailing up and down
the stream, and making the groves echo with their melody. But not
perceiving any in a great space, he took the liberty, as he passed onward,
to put the question again to the boatmen; and to make inquiry about these
birds. Pray, gentlemen, says he, at what particular season is it that your
swans hereabouts sing so sweetly? It is said, that they were formerly men,
and always at Apollo's side; being in a manner of his privy council. Their
skill in music must have been very great: and though they have been changed
into birds, they retain that faculty, and, I am told, sing most
melodiously. The watermen could not help smiling at this account. Why, sir,
says one of them, what strange stories you have picked up about our
country, and this river? We have plied here, men and boys, for years; and
to be sure we cannot say that we never saw a swan: there are some here and
there towards the fens, which make a low dull noise: but as for any
harmony, a rook or a jackdaw, in comparison of them, may be looked upon as
a nightingale.
Such are the witty strictures of Lucian upon the story of Phaethon and
Cycnus, as described by the poets. Whatever may have been the grounds upon
which this fiction is founded, they were certainly unknown to the Greeks;
who have misinterpreted what little came to their hands, and from such
misconstruction devised these fables. The story, as we have it, is not
uniformly told. Some, like Lucian, speak of swans in the plural; and
suppose them to have been the ministers, and attendants of Apollo, who
assisted at his concerts. Others mention one person only, called Cycnus;
who was the reputed brother of Phaethon, and at his death was transformed
to the bird of that name. The fable is the same whichever way it may be
related, and the purport of it is likewise the same. There is one mistake
in the story, which I must set right before I proceed; as it may be of some
consequence in the process of my inquiry. Phaethon is represented by many
of the poets as the offspring of the Sun, or Apollo: [151]Sole satus
Phaethon. But this was a mistake, and to be found chiefly among the Roman
poets. Phaethon was the Sun. It was a title of Apollo; and was given to him
as the God of light. This is manifest from the testimony of the more early
Greek poets, and particularly from Homer, who uses it in this acceptation.
[152][Greek: Oudepot' autous]
[Greek: Eelios Phaethon epiderketai aktinessin.]
In respect to Cycnus and his brotherhood, those vocal ministers of Apollo,
the story, which is told of them, undoubtedly alludes to Canaan, the son of
Ham; and to the Canaanites, his posterity. They sent out many colonies;
which colonies, there is great reason to think, settled in those places,
where these legends about swans particularly prevailed. The name of Canaan
was by different nations greatly varied, and ill expressed: and this
misconstruction among the Greeks gave rise to the fable. To shew this, it
will be proper to give an account of the rites and customs of the
Canaanites, as well as of their extensive traffic. Among the many branches
of the Amonian family, which settled in various parts of the world, and
carried on an early correspondence, the Canaanites were not the least
respectable. They traded from Sidon chiefly, before that city was taken by
the king of Ascalon: and upon their commerce being interrupted here, they
[153]removed it to the strong hold of Tyre. This place was soon improved to
a mighty city, which was very memorable in its day. The Canaanites, as they
were a sister tribe of the Mizraim, so were they extremely like them in
their rites and religion. They held a heifer, or cow, in high veneration,
agreeably with the [154]customs of Egypt. Their chief Deity was the Sun,
whom they worshipped together with the Baalim, under the titles Ourchol,
Adonis, Thamuz. It was a custom among the Grecians, at the celebration of
their religious festivals, to crown the whole with hymns of praise, and the
most joyful exclamations. But the Egyptians were of a gloomy turn of mind,
which infected the whole of their worship. Their hymns were always composed
in melancholy affecting airs, and consisted of lamentations for the loss of
Osiris, the mystic flight of Bacchus, the wanderings of Isis, and the
sufferings of the Gods. Apuleius takes notice of this difference in the
rites and worship of the two nations: [155]AEgyptiaca numinum fana plena
plangoribus: Graeca plerumque choreis. Hence the author of the Orphic
Argonautica, speaking of the initiations in Egypt, mentions,
[156][Greek: Threnous t' Aiguption, kai Osiridos hiera chutla.]
The Canaanites at Byblus, Berytus, Sidon, and afterwards at Tyre, used
particularly mournful dirges for the loss of Adonis, or Thamuz; who was the
same as Thamas, and Osiris in Egypt. The Cretans had the like mournful
hymns, in which they commemorated the grief of Apollo for the loss of
Atymnius.
[157][Greek: Ailina melpein,]
[Greek: Hoia para Kretessin anax eligainen Apollon]
[Greek: Dakrucheon erateinon Atumnion.]
The measures and harmony of the Canaanites seem to have been very
affecting, and to have made a wonderful impression on the minds of their
audience. The infectious mode of worship prevailed so far, that the
children of Israel were forbidden to weep, and make lamentation upon a
festival: [158][Greek: Einai gar heorten, kai me dein en autei klaiein, ou
gar exeinai.] And Nehemiah gives the people a caution to the same purpose:
[159]_This day is holy unto the Lord your God: mourn not, nor weep_. And
Esdras counsels them in the same manner: [160]_This day is holy unto the
Lord: be not sorrowful_. It is likewise in another place mentioned, that
[161]_the Levites stilled all the people, saying, Hold your peace, for the
day is holy: neither be ye grieved_. Such was the prohibition given to the
Israelites: but among the Canaanites this shew of sorrow was encouraged,
and made part of their [162]rites.
The father of this people is represented in the Mosaic history, according
to our version, Canaan: but there is reason to think that by the Egyptians
and other neighbouring nations it was expressed Cnaan. This by the Greeks
was rendered [Greek: Chnaas], and [Greek: Chnas]; and in later times
[Greek: Chna], Cna. [163][Greek: Chna, houtos he Phoinike ekaleito--to
ethnikon Chnaos.] We are told by Philo from Sanchoniathon, that [164]Isiris
the Egyptian, who found out three letters, was the brother of Cna: by which
is meant, that Mizraim was the brother of Canaan. I have taken notice more
than once of a particular term, [Greek: Uk], Uc; which has been passed over
unnoticed by most writers: yet is to be found in the composition of many
words; especially such as are of Amonian original. The tribe of Cush was
styled by Manethon, before the passage was depraved, [Greek: Ukkousos].
Uch, says this author, in the sacred language of Egypt, signifies a
[165]king. Hence it was conferred as a title upon the God Sehor, who, as we
may infer from Manethon and [166]Hellanicus, was called Ucsiris, and
Icsiris; but by the later Greeks the name was altered to Isiris and Osiris.
And not only the God Sehor, or Sehoris was so expressed; but Cnas, or
Canaan, had the same title, and was styled Uc-Cnas, and the Gentile name or
possessive was Uc-cnaos, [Greek: Uk-knaos: to ethnikon gar Chnaos], as we
learn from Stephanus. The Greeks, whose custom it was to reduce every
foreign name to something similar in their own language, changed [Greek:
Ukknaos] to [Greek: Kukneios], Uc Cnaus to Cucneus; and from [Greek: Uk
Knas] formed [Greek: Kuknos]. Some traces of this word still remain, though
almost effaced; and may be observed in the name of the Goddess Ichnaia.
Instead of Uc-Cnaan the son of Ham, the Greeks have substituted this
personage in the feminine, whom they have represented as the daughter of
the Sun. She is mentioned in this light by Lycophron: [167][Greek: Tes
Heliou thugatros Ichnaias brabeus]. They likewise changed Thamuz and Thamas
of Canaan and Egypt to Themis a feminine; and called her Ichnaia Themis.
She is so styled by Homer.
[168][Greek: Theai d' esan endothi pasai,]
[Greek: Hossai aristai esan, Dione te, Rheie te,]
[Greek: Ichnaie te Themis, kai agastonos Amphitrite.]
[Greek: Ichnaia] is here used adjectively. [Greek: Ichnaia Themis]
signifies Themis, or Thamuz, of [169]Canaan.